The Salaf Methodology: A Guide to Its Principles and Significance
The Methodology of the Salaf and Its Need and Importance
It is by the grace and blessing of Allah that He has created us in the best form and provided us with the best natural guidance to live by. For the guidance of mankind, this divine system has always come from Allah for every nation, yet in each nation, there were both those who accepted and those who rejected this system. Lastly, Allah revealed His system to Muhammad (ﷺ), a system meant to guide people until the Day of Judgment. Some believe in this system, while others do not. However, more regretful are those who, despite claiming faith, are not sincere in it.
At this moment, we should be grateful to the Lord of all the worlds for making us among those who truly believe in His system. Those who sincerely believe in and act upon the divine law are the successful ones, while those who do not believe or are insincere in their belief will face loss. Allah, the Exalted, has said:
"For each [of you], We have appointed a divine law and a clear way. If Allah had willed, He would have made you one community, but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ." (Surah Al-Ma'idah: 48)
Translation: “For each of you, We have appointed a divine law and a path, and had Allah willed, He would have made you one community, but He tests you through what He has given you. So compete in doing good. To Allah you will all return, and He will inform you about the matters in which you disagreed.”
Key points from this verse:
“For each [of you], We have appointed a divine law and a clear way” means that every past nation was given its own set of laws (Sharia) and a methodology (Minhaj). All the prophets had the same fundamental religion, which is the belief in the Oneness of Allah (Tawheed), though their specific rulings and branches of law varied.
The Prophet Muhammad (ﷺ) said: “The Prophets are paternal brothers; their mothers are different, but their religion is one.” (Sahih Bukhari: 3443)
This means that just as brothers may share the same father but have different mothers, the prophets shared the same core religion, which is Tawheed, though their specific laws differed.
“And had Allah willed, He would have made you one community” means that Allah could have sent down one universal law for all nations, uniting them under one Sharia. Yet, despite the fact that Muslims today follow one Sharia, they are divided into various sects, even though our law, our Lord, and our Prophet are all the same.
“But [He intended] to test you in what He has given you” refers to the fact that Allah tests people with different commands to see who will act upon them.
“So race to [all that is] good” is an instruction from Allah to hasten in doing good deeds, as there are many obstacles that can prevent one from acting, such as death, illness, preoccupation, or the temptations of Satan. Therefore, one should seize the opportunity to do good immediately.
“To Allah is your return all together” refers to the fact that all of humanity, past and present, will return to Allah after death, which is known as resurrection after death.
“He will inform you concerning that over which you used to differ” means that on the Day of Judgment, Allah will clarify all matters in which people differed and will reward or punish based on how they acted in accordance with the Sharia.
In this verse, the word “Minhaj” is used, which is closely related to the subject. Therefore, it is important to understand both “Minhaj” and “Salaf” to clarify the topic. Minhaj means a clear method or a clear path, referring to the straight path on which the Prophet (ﷺ) implemented the divine Sharia. Some scholars say that Minhaj refers to the clear path followed by the righteous predecessors in belief, worship, dealings, morals, and all aspects of life. This Minhaj is also called the “Straight Path” (Sirat al-Mustaqeem), as Allah says:
"And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] paths, for they will separate you from His way. This has He instructed you that you may become righteous." (Surah Al-An'am: 153)
Translation: “This is My straight path, so follow it, and do not follow other paths, for they will lead you away from His path. This is what He has instructed you so that you may be righteous.”
In this verse, Allah uses the word “Sirat” (path) in the singular form, along with the adjective “Mustaqeem” (straight), meaning there is only one straight path. Following different paths is not considered the straight path, which is why Allah warns against following them. Allah has repeatedly warned against division, as He says:
"And hold firmly to the rope of Allah all together and do not become divided." (Surah Al-Imran: 103)
This verse makes it clear that all Muslims must hold firmly to the strong rope of Allah, and whoever leaves this strong rope will stray from Allah’s path (the Straight Path). The Prophet (ﷺ) illustrated this in a hadith narrated by Abdullah ibn Mas’ud (RA):
"The Messenger of Allah (ﷺ) drew a line for us and said: ‘This is Allah’s path.’ Then he drew lines to the right and left and said: ‘These are other paths, and on each of them, there is a devil inviting people to follow it.’ Then he recited the verse: ‘Indeed, this is My straight path, so follow it, and do not follow other paths, for they will lead you away from His path.’" (Musnad Ahmad: 4142, Al-Darimi: 202)
This hadith has been classified as authentic by scholars like Ahmad Shakir and Sheikh Ibn Baz rahimahullah.
Now that the methodology has been mentioned, let’s understand the term “Salaf.” The term “Salaf” refers to those who have passed and preceded, i.e., the earlier people. Specifically, “Salaf” refers to the “Salaf al-Salih,” meaning the righteous people from those who have passed. Three groups of righteous people fall under the category of Salaf al-Salih: the Sahabah (companions), the Tabi‘un (followers), and the Tabi‘ al-Tabi‘in (followers of the followers). This means that the term “Salaf” is applied to the Sahabah, Tabi‘un, and Tabi‘ al-Tabi‘in. The proof for this is the famous hadith of the Prophet ﷺ, in which the superiority of people from three eras is mentioned. Abdullah bin Mas‘ud (may Allah be pleased with him) narrated:
The Prophet ﷺ was asked, “Who are the best people?” He replied, “My generation, then those who follow them, then those who follow them.” (Sahih al-Bukhari: 6658)
Is Salafi a new term?
I have just clarified the methodology of the Salaf, which includes the point mentioned above that the term “Manhaj” (methodology) is neither new nor a new concept. Allah has given us one Shari’ah and one Manhaj, which is mentioned in the Qur’an, and the Prophet ﷺ also explained it through “Manhaj al-Nubuwwah.” The term “Manhaj” derives from this, which the Prophet ﷺ showed to his Sahabah, and then the Sahabah followed it. Later, the Tabi‘un and Tabi‘ al-Tabi‘in adopted the same Manhaj of the Sahabah. This methodology is called Salafiyyah because it was followed by the Salaf. Whoever adopts this methodology is called a “Salafi,” meaning a follower of the Salaf. The term “Salafi” has been in use since ancient times and is commonly recognized among the scholars of Hadith.
Other names for the followers of the Manhaj of the Salaf:
The most famous and recognized name for the followers of the truth is “Ahl al-Sunnah wa al-Jama‘ah.” However, today, this name is used by all Muslim sects, whether they follow the Salaf or not. In such a case, it seems necessary to clarify one’s association with Salafiyyah. In addition to the term “Salafi,” the followers of the Manhaj of the Salaf are also known by other names such as Muhammadi, Ahl al-Hadith, Athari, Ghuraba, Ta’ifah Mansurah, and Firqatun Najiyah.
Clearing a misconception about Ahl al-Hadith:
In the Indian subcontinent, the followers of the Manhaj of the Salaf generally use the term “Ahl al-Hadith” for themselves. Some of the followers of taqlid object, saying that “Ahl al-Hadith” refers only to the hadith scholars, and it is not correct to use this term for non-scholars. The response to this is that while it is true that hadith scholars are called “Ahl al-Hadith,” this term is not exclusive to them. Rather, like the term “Salafi,” it is also a methodological term. From this perspective, every person who practices according to the Qur’an and Hadith based on the Manhaj of the Salaf is considered Ahl al-Hadith. In this regard, Shaykh al-Islam Imam Ibn Taymiyyah writes in his Majmu‘ al-Fatawa that when we say “Ahl al-Hadith,” we do not mean only those who hear, write, and narrate hadiths. Instead, it includes every person who has knowledge of hadith, preserves it in theory and practice, internally and externally, and upholds its understanding and practice.
The Manhaj of Ahl al-Hadith:
The Manhaj of the Salafi and Ahl al-Hadith is entirely clear. We act upon the Book of Allah and the Sunnah of His Messenger exactly as the Prophet ﷺ demonstrated to the Sahabah. In other words, the Ahl al-Hadith practice the Qur’an and Hadith according to the understanding of the Salaf. Therefore, we follow only what is proven in the Qur’an and Hadith, and we understand the evidence as our Salaf understood it. The Salafi Manhaj is a path of moderation and balance, and this is the distinctive quality of the Ummah of Muhammad ﷺ. Allah says:
“And thus We have made you a just community” (Al-Baqarah: 143).
This group, by the grace of Allah, maintains balance in all branches of the religion related to belief, worship, rulings, and dealings, and does not fall into excessiveness or negligence anywhere. The Salafis adhere to the proper standard in believing in Allah and loving Him, in believing in the Messenger and loving him and following him, and in loving the Sahabah, the Ahl al-Bayt, the Awliya, the scholars, the Imams, the righteous people, and the common people, as prescribed by Allah and His Messenger. On the other hand, all the other groups and sects among the Muslims besides the Salafis are characterized by excessiveness and negligence. This is because these groups have deviated from the Manhaj of the Salaf. Those who have deviated from the truth often claim that Ahl al-Hadith do not love the Ahl al-Bayt, do not respect the Awliya, and are disrespectful to the Imams. However, the reality is that the Ahl al-Hadith are the ones who truly love all the righteous people in every group and give them their due status. The followers of taqlid (blind following) go to extremes in their love for the Prophets, Ahl al-Bayt, scholars, Imams, Awliya, and pious elders. However, Allah has forbidden excessiveness in religion, as He says:
“O People of the Scripture, do not commit excess in your religion or say about Allah except the truth”(An-Nisa: 171).
The Deobandis have given their scholars and Imams the status of prophets, meaning they give their Imam’s words the same weight as the words of the Prophet. In fact, they practically give their Imams a higher status because they reject a verse of the Qur’an or a command of the Prophet ﷺ if it goes against the saying of their Imam. It is as if they exceed the limits set by Allah. The same applies to the Barelvis, who, instead of following Allah and His Messenger, practice innovations and consider their pirs (spiritual leaders) as the ones who grant relief from hardships and the keyholders to paradise. They believe that their pir will admit them to paradise regardless of their actions, as long as they are initiated by a pir. Until these blind followers of taqlid become part of the just Ummah and adhere to the Manhaj of the Salaf, they will remain deviated from the true religion, engaging in excessiveness and transgressing the bounds set by the Qur’an and Sunnah.
Is there a need for taqlid or pledging allegiance to a fabricated pir besides the Manhaj of the Salaf?
First and foremost, we must understand that Islam does not command us to follow any scholar or Imam blindly. The Qur’an and Hadith clearly instruct us to follow Allah and His Messenger. Furthermore, Islam has no concept of peer-murid (spiritual guide and disciple) relationships. This is an innovation introduced by Sufis. Therefore, pledging allegiance to any scholar, Sufi, or elder with the belief that they will save us in the Hereafter is utter falsehood and misguidance. Secondly, the path that the Prophet ﷺ left for his Ummah is so clear that there is no need for taqlid (blind following), pledging allegiance to a peer, or taking them as intermediaries. ‘Irbad bin Sariyah (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said:
"I have left you upon a clear, bright path, its night is like its day, and none will deviate from it after me except one who is destroyed.” (Sunan Ibn Majah: 43, authenticated by Al-Albani)
Reflect on this hadith and see how clearly the Prophet ﷺ left us on the right path. Is there a need to follow any path other than the Manhaj of the Salaf? When the path is difficult, crooked, and dark, then one might need assistance. However, Allah gave the Prophet ﷺ the Shari‘ah, and the Prophet ﷺ demonstrated and enforced it, leaving us on a clear, bright path. Only the unfortunate will deviate from this path, and they will be destroyed, as stated by the Prophet. Furthermore, all Muslims, regardless of their sect, agree that there is no greater personality than Muhammad ﷺ. So how can it be correct to leave the greatest and best personality and make someone else one’s Imam (role model)? Allah has declared that there is the best example for you in the life of Muhammad ﷺ. It is truly sad to see Muslims today leave the greatest and best person and follow someone else as their Imam (role model), for whom there is no evidence from the Qur’an and Sunnah to justify making them a role model.
The Need to Express a Salafi Identity:
Today, we see severe differences among Muslims, with numerous sects emerging in the name of Islam. Each sect claims to be Muslim, but it doesn’t stop there—each one considers itself to be from the Ahl al-Sunnah wa’l-Jama’ah (the people of the Sunnah and the community) and the people of truth. They also believe that their own way is the path to salvation and success. But how can hundreds of sects all be the people of truth? The people of truth are a single group, which existed during the time of the Prophet (ﷺ). In reality, only that group can be considered the people of truth which follows in the footsteps of the Prophet’s (ﷺ) companions. It is in following this path that salvation and success lie.
Let us take a brief look at some of the sects and those who interpret religion on their own, which will make evident the urgent need to express a Salafi identity.
The Four Sects of the Followers (Muqallideen):
These include the Hanafis who follow Imam Abu Hanifa, the Shafi’is who follow Imam Shafi’i, the Malikis who follow Imam Malik, and the Hanbalis who follow Imam Ahmad ibn Hanbal. All of them hold the common belief that following one Imam is necessary for adhering to the faith and attaining salvation, and they consider the four Imams to be rightful. On the one hand, these followers call all four Imams rightful, yet they do not accept the opinions of the other three Imams except their own. The truth is that all four Imams acted upon the Qur’an and Sunnah, neither did they follow anyone blindly nor did they order their followers to do so. In fact, they clearly said that if their words go against the Qur’an and Sunnah, they should be abandoned. It is important to note that blind following (taqlid) started in the early 4th century; there was no sign of it in the first three virtuous centuries. Among the Muqallideen, the Hanafis are particularly rigid in their adherence and sometimes refuse even explicit Qur’anic verses and authentic hadiths that contradict their Imam’s views.
The Sufi and Barelvi Sect:
Though this sect also claims to follow Imam Abu Hanifa like the Deobandis, in reality, they adhere to the ideas and beliefs of Ahmed Raza Khan. They consider following his ways as religion and believe that allegiance to a spiritual guide (pir) is necessary for salvation—only a pir can lead one to Paradise. The truth is, the foundation of this sect is based on false claims of mysticism, miracles, and practices of shirk (polytheism) and bid’ah (innovations in religion).
The Fitna of Qadianism and Mirzaism:
This sect is associated with Mirza Ghulam Ahmad, whom they consider as their prophet, Mahdi, and Messiah. They follow the teachings of Mirza and do not consider anyone who rejects him to be a Muslim. In truth, Prophet Muhammad (ﷺ) is the last messenger to all of creation, and no prophet will come after him until the Day of Judgment. Therefore, just as Mirza was false and misguided, so are his teachings.
The Ahl al-Qur’an (People of the Qur’an):
This sect also calls itself Muslim and accepts only the Qur’an, rejecting the hadith. In reality, the hadith cannot be separated from the Qur’an because it explains and clarifies the Qur’an. If the Qur’an alone were sufficient, Allah would not have sent Muhammad (ﷺ) as His messenger. The Prophet (ﷺ) explained the meaning and implications of the Qur’an and demonstrated how to live by it, which is called the hadith. Hence, anyone who denies the hadith is a clear disbeliever.
Jamaat-e-Islami:
This is another sect of Muslims founded by Abu al-A’la Maududi. He laid the foundation of a new sect under the name of Islam, and his followers consider adhering to his views and ideas as the correct form of Islam. There are many deviations in Maududi’s beliefs and ideologies, and he was greatly influenced by Shia theology. This influence is evident in his writings, where he criticized several companions of the Prophet (ﷺ) and denied numerous hadiths. His book *Khilafat wa Malookiyat* spread doubt about the companions among a large portion of the Ummah. Today, his followers strictly adhere to his ideology.
The Fitna of Dr. Israr Ahmad:
Dr. Israr, one of Maududi’s followers, also believed in the heretical doctrine of Wahdat al-Wujud (the unity of existence) and was a great admirer of the Shia revolution. In fact, the Shia scholar Jawad Naqvi has quoted Dr. Israr as saying that although the Shia were fewer in number, they were able to establish their government in Iran because they had Imam Hussein with them, while the Sunnis had abandoned him. Such statements reflect the Shia inclination of Dr. Israr and Maududi. After the Shia revolution in Iran, Maududi rushed there to express his solidarity with them. It becomes evident that these movements have more affinity with Shiaism than with Islam.
The Fitna of the Khawarij:
The Khawarij emerged as a group after revolting against Ali (RA) and other companions. They declared Muslims as disbelievers for committing sins and legitimized taking their lives and property. Shaykh al-Islam Ibn Taymiyyah (RA) writes in *Majmu’ al-Fatawa* that the Khawarij were the first to declare Muslims disbelievers, and they allowed killing and seizing the property of those who disagreed with them.
The Fitna of Ikhwan al-Muslimeen:
Like Jamaat-e-Islami, the Muslim Brotherhood (Ikhwan al-Muslimeen) sought to establish a caliphate, exhibiting many traits of the Khawarij. Thus, Ikhwanis can be referred to as both a branch of Jamaat-e-Islami and Khawarij, and even terrorists. Their slogans of a caliphate have caused great harm to the Muslim Ummah, as their struggle for power has led to the shedding of much innocent blood, contributing to the Western perception of Muslims as terrorists, while Islam is a religion of peace.
The Fitna of Javed Ahmad Ghamidi:
Ghamidi is an individual who interprets Islam according to modern times based on his reasoning. Anyone who attempts to understand religion solely through intellect will reject many Islamic teachings and introduce un-Islamic ideas into the faith. Among his views are that the beard is merely a cultural practice, music and singing are permissible, stoning (for adultery) is not valid, Gog and Magog and the Dajjal are Western nations, and women can lead men in prayer. His ideas appeal to the professional class because he presents Islam in a way that seems professional. However, Islam must be understood according to the understanding of the early generations (the Salaf).
The Fitna of Engineer Muhammad Ali Mirza:
This young Pakistani engineer, influenced by figures like Mawlana Ishaq Jhalavi, presents Islamic teachings while wearing a Shia cloak and calls himself a “bookish Muslim scholar.” He lacks the qualifications to understand religion or grasp its foundational principles. He misinterprets religious texts, attracting young, impressionable followers. Mirza claims that all Muslim sects invite people to their respective groups, while he calls people to Islam. He believes that except for him and a few of his followers, no group is following true Islam. His misrepresentation of Islamic teachings, criticism of companions, and his inappropriate remarks on Islamic scholars are dangerous, especially for the youth.
The Fitna of Gohar Shahi:
A Sufi sect led by Riaz Ahmad Gohar Shahi from Pakistan, who falsely claimed to be the Mahdi and cited the appearance of his image on the moon, sun, and the Black Stone as evidence. His followers believe that spiritual practice is all that matters, with no emphasis on the pillars of Islam or acts of worship. He taught that Jews, Christians, Sikhs, and Hindus could reach Allah through spiritual practices via Gohar Shahi. Though Gohar is now dead, his fitna continues, spreading across several countries. It is crucial to warn Muslim youth about this growing danger.
The Fitnah of Shakeel bin Hanif:
A resident of Darbhanga, Bihar, India, this man, Shakeel bin Hanif, claims to be both the Mahdi and Isa (Jesus). He has been spreading a new form of fitnah (trial or mischief), following the style of the Qadiani sect, from Bihar to places like Europe, Maharashtra, Delhi, and Andhra Pradesh, misleading many young people. Alhamdulillah, scholars have worked hard to combat this fitnah, but their efforts have been insufficient as the fitnah continues to grow. A more organized effort is needed to curb this fitnah.
The Fitnah of Ahmad Isa:
About five to seven years ago, a man named Ahmad Isa emerged in Pakistan with a fitnah, claiming to be “Ahmad Isa, the Messenger of Allah,” and attempting to prove his claim from the Quran. He introduced a book called *Al-Kitab*, which is available in the form of lectures on his YouTube channel, “Allah ka Ilm” (Knowledge of Allah), with a link to the book in seven volumes in the description. Thankfully, scholars responded to him in time, preventing his fitnah from gaining much influence, and as a result, it faded when Ahmad Isa disappeared from the scene.
In this era of widespread trials, besides the aforementioned sects and fitnahs, there are many other misguided groups such as the Mu’tazila, Ash’ari, Maturidi, Murji’ah, Qadariyyah, and Jabariyyah. By understanding the sects and modern fitnahs mentioned above, one can appreciate the need to adhere to the methodology of the Salaf (early generations of Muslims). All these groups claim to be on the right path and that salvation can only be achieved through their supposed methods. How is it possible that all these paths are what Allah revealed to Muhammad (ﷺ)? In reality, every group claims that only by following their way can one attain salvation. One of these groups is the Shia, who claim to be Muslim and insist that salvation is only through their twelve Imams. The blasphemous beliefs of the Shia regarding the Sahabah (Companions of the Prophet) have spread poison among various Muslim sects like the Deobandis, Barelvis, and Jamaat-e-Islami, leading even Muslims to denounce several Sahabah. Shia sympathizers can easily be identified during the month of Muharram.
After mentioning the long list of fitnahs, deviance, and misguidance under the name of Islam, I confidently assert that at this time, it is extremely important to openly associate oneself with the methodology of the Salaf and to hold firmly to this methodology so that we can distinguish ourselves from the misguided and follow the correct path.
Is the Straight Path Multiple?
When multiple sects and movements exist in the name of Islam, is each sect’s path considered the true Islam, and can all these paths be called the Straight Path? The answer is absolutely not. The path of Allah is only one, known as the Manhaj (methodology) or the Straight Path. This has been explained above. Here, I want to further solidify this understanding in the light of some hadiths.
Allah revealed the religion to Muhammad (ﷺ), who demonstrated it to the Sahabah through his actions, and the Sahabah followed the teachings and actions of the Prophet (ﷺ). They then conveyed this knowledge and practice to others. This shows that the Sahabah were the ones who learned and understood the religion directly from the Prophet (ﷺ). Therefore, we must follow the understanding of the Sahabah when practicing the religion. This can be understood from the following evidence: Malik bin Huwairith (RA) narrated that the Prophet (ﷺ) said:
"Pray as you have seen me praying." (Sahih Bukhari: 7246)
The Prophet demonstrated prayer to the Sahabah and commanded them to pray exactly as he did. Thus, when we pray, we must follow the manner in which the Sahabah described the Prophet’s prayer and practiced it themselves. You may say that this evidence is only about prayer. Let’s look at the evidence regarding Hajj and Umrah. Jabir (RA) narrated:
"I saw the Prophet (ﷺ) throwing pebbles while riding his mount on the Day of Sacrifice and he said: 'Learn your rituals (of Hajj) from me, for I do not know if I will be able to perform Hajj again after this.'" (Sahih Muslim: 1297)
This hadith shows that when we perform Hajj and Umrah, we must do so in the manner described and practiced by the Sahabah based on the teachings of the Prophet (ﷺ). You may argue that this evidence is only about Hajj and Umrah. Let me now provide evidence regarding the entire religion.
In Sahih Bukhari, Abu Bakrah (RA) narrated that the Prophet (ﷺ) gave a sermon on the 10th of Dhul-Hijjah in Mina, mentioning various matters, and then said: *"Have I conveyed (Allah's message)?"* The people said: "Yes." He said: "O Allah, bear witness. Let those who are present convey it to those who are absent."* (Sahih Bukhari: 1741)
This hadith clearly shows that the Prophet (ﷺ) presented the complete religion of Allah to the Sahabah and explained its commands clearly. He then entrusted them with the responsibility of conveying the religion to others exactly as he had taught and demonstrated it. This is what is known as the Manhaj of the Salaf. Therefore, to follow the Book of Allah and the Sunnah of the Prophet (ﷺ), we must adopt the understanding and methodology of the Salaf.
Why is Following the Manhaj of the Salaf Necessary for Practicing Islam?
From the above points and the supporting evidence, it is clear that Allah revealed the religion to Muhammad (ﷺ), who explained it to the Sahabah. Therefore, the Sahabah are the ones who truly understood Islam. They witnessed the Quran being revealed, learned it from the Prophet (ﷺ), and received guidance on how to live according to it. Whenever a revelation came, the Prophet (ﷺ) presented it to the Sahabah. The Quran bears witness to this as it says that the Prophet (ﷺ) would recite the verses to the Sahabah, purify them, and teach them the Book and wisdom.
Allah says: *”He is the One Who has sent among the unlettered people a Messenger from among them, reciting to them His verses, purifying them, and teaching them the Book and Wisdom, although they were previously in clear error.”* (Surah Al-Jumu’ah: 2)
A hadith in Musnad Ahmad describes how the Sahabah learned the Quran from the Prophet (ﷺ) and how they practiced it.
Abu Abdul Rahman Al-Sulami (RA) narrated:
"Those who taught us from among the Companions of the Prophet (ﷺ) would recite ten verses at a time, and they would not move on to the next ten verses until they had learned both knowledge and practice related to those verses. Thus, we learned both knowledge and practice." (Musnad Ahmad: 23482)
Both of these arguments clearly show that the companions (Sahaba) are the group whose methodology we must follow in understanding and practicing religion. Similarly, in the Qur’an, Allah says:
“And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Madinah) and the Ansar (the citizens of Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” (Surah At-Tawbah: 100)
In this verse, Allah mentions three groups: the first group is the Muhajirun, who left everything for the sake of religion and migrated from Makkah. The second group is the Ansar, who generously supported the Muhajirun, the Prophet (ﷺ), and Islam after the migration to Madinah. These are indeed our predecessors (Salaf). Then, a third group is mentioned, which are those who follow the Salaf with sincerity. Allah is pleased with all three groups, and they are pleased with Him. For such people, there are everlasting gardens, which is a great success. This verse essentially tells us that if you wish to succeed and enter eternal Paradise, you must follow the path of the Salaf.
Hadith of Abdullah ibn Amr (RA):
The Prophet (ﷺ) said: "The Israelites split into seventy-two sects, and my Ummah will split into seventy-three sects; all of them will be in the Fire except one." The companions asked, "Who are they, O Messenger of Allah?" He replied, "Those who follow the way I and my companions are upon." (Sahih at-Tirmidhi: 2641)
This Hadith from Tirmidhi (Hasan in authenticity) clearly shows that the way to salvation is the way of the Prophet (ﷺ) and his companions. Whoever deviates from this path will not attain salvation. This implies that all the sects and self-invented methodologies mentioned above are deviations from the way of the Prophet and the companions and offer no salvation.
Regarding the companions, Allah says: “They are the true believers.” (Surah Al-Anfal: 4). Therefore, Allah has explicitly clarified that those who believe like the companions are the ones who will be rightly guided. Allah says:
"If they believe as you believe, then they are rightly guided; but if they turn away, they are clearly in opposition." (Surah Al-Baqarah: 137)
Here, Allah tells us that the faith of the companions is the standard. Those who do not believe in the same way will be in disagreement. The root cause of the numerous sects and divisions among Muslims today is abandoning the methodology of the Salaf.
In another place, Allah explains this in clear and admonishing terms:
Translation of the verse: “And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will leave him to that which he has chosen and land him in Hell—what an evil destination.” (Surah An-Nisa: 115)
This verse makes it clear that the book of guidance revealed to the Prophet (ﷺ) was explained and clarified thoroughly. The Prophet (ﷺ) implemented it, and the believers (the companions) were equipped with both knowledge and practice. So, whoever abandons the path of the Prophet (ﷺ) and his companions after such clear explanation is indeed misguided, and the destination of such people is Hell.
Benefits of Following the Manhaj of the Salaf:
The aforementioned points and arguments are sufficient to understand the necessity and importance of following the methodology of the Salaf. For those who do not accept it, no amount of evidence will suffice. Once you understand the need for the Manhaj of the Salaf, you should adopt it and continue to follow it throughout your life. By living according to this methodology, you will reap the following benefits:
1. It is a Command from Allah:
Following the Manhaj of the Salaf is an order from Allah. Whoever adheres to this Manhaj is fulfilling a divine command. Allah says: “Follow the way of those who turn to Me.” (Surah Luqman: 15), referring to following the companions.
2. The Prophet (ﷺ) Commanded Following the Companions:
The Prophet (ﷺ) instructed us to follow the companions. He said: “Soon you will see great differences, so adhere to my Sunnah and the Sunnah of the rightly guided Caliphs after me.” (Sahih Ibn Majah: 40)
3. Salvation from Sectarianism:
Following this methodology will save you from divisions and sectarianism, and the Muslim Ummah can unite as one. Allah says: “And hold fast, all together, to the rope of Allah, and do not be divided.” (Surah Al-Imran: 103)
4. Protection from Deviation:
Adhering to the Manhaj of the Salaf will protect you not only from divisions but also from deviation and misguidance, keeping you firmly on the path of truth—Al-Sirat Al-Mustaqeem. The Prophet (ﷺ) said: “A group from my Ummah will continue to fight for the truth until the Day of Judgment, and they will remain victorious.” (Sahih Muslim: 1923)
5. Safeguard from Trials and Innovations:
Many challenges and innovations have emerged under the banner of Islam, leading Muslims astray. Today, even those claiming to follow Islam engage in various innovations, and many are involved in polytheism (shirk), calling themselves devout followers. If you wish to stay safe from these trials, innovations, and polytheism, and remain on the path of truth, hold fast to the Manhaj of the Salaf. The group that follows the Manhaj of the Salaf is the saved group (Firqatun-Najiyah) and the victorious group (Ta’ifah Mansurah), which is helped by Allah and will continue to follow the prophetic path until the Day of Judgment. All other paths, sects, and movements are misguided. To understand this fully, study the Hadith about the seventy-three sects in depth.
6. The Clarity of the Salafi Methodology:
The methodology of the Salafis, also known as Ahlul Hadith, is very clear. They strictly follow the Book of Allah and the Sunnah of the Prophet (ﷺ) in accordance with the understanding of the Salaf. Whoever follows this path will gain Allah’s pleasure and be admitted into Paradise. To understand this more thoroughly, study the Salafi interpretation of the verse “As-Sabiqun Al-Awwalun” in Surah At-Tawbah.
Written by: Sheikh Maqbool Ahmed Salafi (May Allah Protect Him)
Jeddah Dawah Center, Hayy Al-Salama – Saudi Arabia
Interpreter: Hasan Fuzail